Soul Science Part 01

Author(s): Parasmal Agrawal
Publisher: Kundakunda Gyanpith

Page 72

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Pre-view (Purva Ranga)
Vavahāraṇao bhāsadi jīvo deho ya havadi khalu ekko. Na du nicchayassa jīvo deho ya kadā vi ekkațsho. ||27|| iņamannam jivādo deham poggalamayam thunittu muni. Mannadi hu samthudo vandido mae kevali bhayavam. ||28|| Tam nicchaye na jujjadi ņa sariraguna hi homti kevalino. Kevaliguno thunadi jo so taccam kevalim thunadi. 1|29||| Nayarammi vannide jaha na vi ranno vannaņā kada hodi. Dehagune thuvvante na kevaliguņā thudā homti. ||30||| व्यवहारनयो भाषते जीवो देहश्च भवति खल्वेकः । ao fraye vital desa aglathef: 112711 इदमन्यत् जीवाद्देहं पुद्गलमयं स्तुत्वा मुनिः। Hrud ud rgatafedt het doel 1915 1128|| तन्निश्चये न युज्यते न शरीरगुणा हि भवंति केवलिनः । safar yurt falla : dej Dalai palla 112911 नगरे वर्णिते यथा नापि राज्ञो वर्णना कृता भवति। देहगुणे स्तूयमाने न केवलिगुणाः स्तुता भवन्ति ॥30||
The relative point of view (Vyavahāra Naya) narrates that the soul and the physical body of a living being are indeed one (same). But according to the real point of view (Niścaya Naya), the soul and the physical body are never the same substance. [27]
By worshiping the physical body made of material substance, which is different from the soul substance, a monk believes that the lord Arahanta (or Kevalī) has been worshipped and adored by him. [28]
But from the real point of view the above (worship) is not appropriate, as the qualities of the body are different from those of Arahanta. One who worships the [spiritual] qualities of Arahanta really worships Arahanta. [29]
Just as a description of a city does not become the description of its king; in the same way, the worship of the qualities of the physical body of Arahanta does not become the worship of the (spiritual] qualities of Arahanta. [30]